Once, the sage known as Kaśyapa was called so only by convention. In truth, it was the great Brahmarṣi who assumed this role, compelled by fear of a curse from Daksha. Then, from the mind of Parameṣṭhin—Brahmā himself—a being was born as the son of Kaśyapa. This too was an act shaped by fear of Daksha’s curse, so that once more, a mind-born son of Kaśyapa appeared. Thus, he became the second mind-born son of Kaśyapa, for Nārada, who had been born earlier from Parameṣṭhin, was indeed the first. It was this Nārada who, for the sake of censure, brought about the destruction of all the sons of Daksha known as the Haryaśvas; all of them perished, without exception. Enraged and intent on destruction, Daksha was about to act, but was restrained by the Lord, who, accompanied by the Brahmarshis, was entreated by Parameshthin. At Parameshthin’s request, Daksha resolved that Nārada should become his own son, born from his daughter. Thus, Daksha gave his beloved daughter to Parameshthin, and from this union, Nārada was born again, a sage now calmed by fear. Hearing of these events, the assembled Brahmins, their curiosity rekindled, questioned the wise Sūta, foremost among speakers and knower of truth. They asked, “How were the sons of Prajapati, the descendants of Pracetas, destroyed by the great-souled Nārada?” Hearing their sincere and auspicious inquiry, Sūta replied to them in sweet and virtuous words: “Daksha’s sons, the Haryashvas, desiring to increase progeny and endowed with great strength, gathered together. Nārada addressed them, saying, ‘You are young and inexperienced; you do not know the earth below, above, or in between—how then will you create offspring? What is the measure of the earth, and what should be created? Without knowing this, how will you create? Whether little or much, there is fault in that.’ Hearing these words, the Haryashvas departed in all directions. On reaching the path of Vayu, the wind, they met with destruction. Even today, they do not return, wandering with the wind; thus, having entered the path of Vayu, these great souls continue to roam. With his sons lost, Daksha, the son of Pracetas, again created a thousand sons from Vairini. These, the Shabalashvas, also desired to increase progeny and once more heard the words previously spoken by Nārada. Hearing them, all these mighty youths said to each other, ‘The great sage has spoken rightly; we must follow the path of our brothers—there is no doubt. Knowing the measure of the earth, we will happily create offspring.’ They too departed in all directions by that same path, and even today do not return, like rivers flowing into the sea. From that time, it has been that a brother, seeking his brother, perishes in the same way; one who knows this should not act thus. When the Shabalashvas were lost, Daksha, filled with rage, cursed Nārada: ‘May you meet destruction and dwell in the womb!’ Thus, when even these great souls were lost long ago, Daksha created sixty renowned daughters from Vairini. Then, for the sake of his wife, the lord Kaśyapa accepted them; likewise, the venerable Dharma, Soma, and other great sages did the same. Whoever truly knows this entire creation of Daksha becomes long-lived, renowned, fortunate, and blessed with offspring. Now, let the origin of all the gods, Dānavas, and Daityas during the period of Vaivasvata Manu be told in detail. First, the natural origin of Dharma is described: Arundhatī, Vasur Yāmī, Lambā, Bhānu, and Marutvatī; Saṅkalpā, Muhūrtā, Sādhyā, and Viśvā as well. These ten daughters, Daksha, son of Pracetas, gave as wives to Dharma. From Sādhyā, Dharma’s sons, the twelve Sādhyas, were born—greatly fortunate, born of chandas, and partakers in sacrifice. The knowers of the gods declare them to be superior among the gods. The Jayas, desiring progeny, were created from the mouth of Brahmā as gods; all of them are considered to be embodied mantras in the various Manvantaras. Their names are Darśa, Paurṇamāsa, Bṛhadyā, Rathantara, Citti, Vicitti, Ākūti, Kūti, Vijñātā, Vijñāta, Mano, and Yajña. These are the renowned Jayas. By the curse of Brahmā, they were born again and conquered in the Svāyambhuva Manvantara; in the Svārociṣa Manvantara, they were known as Tuṣitas, and in the Uttama Manvantara, as Satyas. In the Tāmasa Manvantara, they were called Haris; in the Raivata Manvantara, Vaikuṇṭhas; and in the Cākṣuṣa Manvantara, the Sādhyas, born of chandas, were known as gods. The twelve immortal Sādhyas, sons of Dharma and greatly fortunate, were followed during the period of Manu Cākṣuṣa. In the past, during the Svārociṣa Manvantara, the mighty gods called Tuṣitas spoke among themselves in the Cākṣuṣa Manvantara: ‘When only a few remain, let us, the greatly fortunate, enter among the Sādhyas; in the coming Manvantara, we shall be them, and that will be for our greater good.’ Having agreed, all of them, in the period of Manu Cākṣuṣa, were again born from the twelve Dharmas of Svāyambhuva. There, Nara and Nārāyaṇa were born again; Vipaścit, Indra, Satya, and Hari—these two, who had previously been Tuṣita gods—dwelt in the Svārociṣa Manvantara. The names of the Tuṣitas who became Sādhyas are as follows: Mano, Anumantā, Prāṇa, Nara, and Yāna the mighty; Citti, Haya, Naya, Haṃsa, Nārāyaṇa, Prabhava, and Vibhu. These twelve Sādhyas were thus born. Thus unfolds the sacred lineage and transformation of gods and sages through the ages, shaped by wisdom, curse, and divine intent.